AIRAH AMEROL SAMO May 20, 2023

MA HISTORY
HISTORY 212 (Socio-Cultural History of Mindanao)
Book Review:
James Warren, the Sulu Zone 1769-1898 the Dynamics of External Trade, Slaves and Ethnicity in the
Transformation of a Southeast Asian Maritime State. New Day Publishers, Quezon City (1985)

Sulu Zone 1768-1898" is a book written by James Francis Warren that provides a historical

account of the Sulu Archipelago and its political and economic relations with neighboring regions,

including China, and the European colonial powers such as the Spain, British, and Dutch.

The book covered a period of over a century, from the late 18th century until the end of Spanish

colonial rule in 1898 which described the rise of the Sultanate of Sulu as a powerful maritime empire, its

complex relations with other regional powers, including the Chinese, and the gradual encroachment of

European colonialism into the region.

According to Warren, slavery in Sulu was primarily a means of acquiring wealth and power, with

the ruling elite using slaves as a source of labor for agricultural production and other economic activities.

However, he also notes that slavery was deeply intertwined with the region's social and cultural practices,

with slaves often being assimilated into Moro society through marriage or adoption.

Warren's analysis is well-researched and comprehensive, drawing on a range of primary sources

to provide a nuanced understanding of the complex historical developments that shaped the Sulu

Archipelago. He highlights the importance of trade and commerce in shaping the region's politics and

culture, and demonstrates how the arrival of Europeans disrupted long-standing economic and political

networks.
 This paper aims to discuss the following: first, the socio-cultural impact of the introduction of

opium and guns to Sulu zone; second, the socio-cultural impact of the banyaga slave population to Sulu

archipelago; and lastly, the main thesis of James Warren regarding the culture of slavery as practiced by

the Moros in his book.

I. The socio-cultural impact of the introduction of opium and guns to Sulu zone.

The Sulu Archipelago had been chosen for Dalrymple’s initial experiment not only because of its

intrinsic merits, but also because it lay outside the Dutch and Spanish spheres of influence. After the

setback at Balambangan, however, the East India Company began to develop a more aggressive attitude

by taking an interest in the large island of Celebes and Mindanao, where their Dutch and Spanish rivals

possessed isolated bases without having brought either island in restraint.

The introduction of opium and guns had a significant socio-cultural impact on the Sulu Zone,

shaping its political and economic relations with neighboring regions and affecting the social fabric of

Sulu society. The widespread availability of guns also contributed to the rise of piracy in the region, as

Sulu warriors turned to raiding as a means of acquiring more weapons and wealth. In returned it led to

increased conflict and instability, as neighboring powers such as Spain and the Philippines sought to

suppress piracy and assert their own dominance in the region.

Balambangan’s trade with the Taosug and Maguindanao was a trade in opium, munitions and piece

goods. Opium has a severe debilitating effect on the Jolo aristocracy and prevented some among its ranks

or title holders from exercising leadership. They became incapable to lead their political position because

of drug addiction on the said opium that resulted to habit-forming drug among people and the datus of

Jolo.
 In terms of gunpowder, the peoples of Jolo begun their eagerness to purchase gunpowder and arms

from Herbert and his council. It contributed to the regional dominion by the Taosug and also increased

Iranun raids through the large-scale introduction of iron, lead, shot, gunpowder and cannons. This turning

point of event became the reason of Balambangan destruction in trades and commerce. It is an evident

that the introduction of guns was a visible result of war amongst the Iranun raiders and the other locals of

Jolo.

II. The socio-cultural impact of the banyaga slave population to Sulu archipelago.

Slave raiding had a significant impact on the socio-cultural dynamics of Sulu, shaping the

region's social structure, economic practices, and cultural traditions. The practice of slave raiding

involved the capture and enslavement of individuals from neighboring regions, and was a major source of

wealth and power for the ruling elite in Sulu. The raiding parties were often composed of armed men who

would launch surprise attacks on coastal communities, capturing men, women, and children and taking

them back to Sulu to be sold as slaves.

Banyaga slave can be found in the bottom of Sulu hierarchy, though the master-slave relation is

different from European concept of slavery. The basic difference between slavery among the Taosug and

slavery as it was understood in the west was the variability of social distance that existed between slave

and master. A master was constrained to feed and clothe his slaves or give them sufficient opportunities

to earn a living, otherwise his slaves might demand to be sold.

In Sulu, the banyaga slave shape its economic prosperity. The banyaga slave have family roles as

husband and wife, they could own property and also participate in economic and political roles such as

bureaucrats , farmers and raiders for men; and as a concubine and traders for women. Some banyaga

became a traders because of their multi lingual skills so that the datu send them to the market place.
 The practice of slave raiding involved the capture and enslavement of individuals from

neighboring regions, and was a major source of wealth and power for the ruling elite in Sulu. The raiding

parties were often composed of armed men who would launch surprise attacks on coastal communities,

capturing men, women, and children and taking them back to Sulu to be sold as slaves.

The arrival of the banyaga slave population to the Sulu archipelago had a significant socio-

cultural impact on the region, affecting its economy, politics, and social dynamics. The banyaga, or

foreign slaves, were mainly brought to Sulu from neighboring regions such as Borneo and Mindanao, and

were primarily used as laborers and domestic servants by the ruling elite. They were often subjected to

harsh working conditions and lived in segregated communities, with limited opportunities for social

mobility or integration into Sulu society.

The banyaga population had a profound impact on the local economy, as they provided a cheap

source of labor for the production of crops such as rice and tobacco, as well as for the construction of

buildings and infrastructure. However, their presence also contributed to the decline of traditional Sulu

industries, as the ruling elite began to rely more on slave labor and less on traditional forms of production.

The influx of slaves into Sulu had a profound impact on the region's social structure, with slaves

often being assimilated into Moro society through adoption or marriage. This assimilation led to the

development of a hybridized cultural identity in Sulu, as the descendants of slaves brought with them

their own cultural practices and traditions.

In addition, the arrival of these Banyaga slaves contributed to the development of a complex

system of social hierarchy in Sulu, with different groups of slaves occupying different positions in the

social order. This system of social hierarchy was based on a range of factors, including ethnicity, gender,

and occupation, and shaped the daily lives of individuals in Sulu.

The economic impact of slave raiding was also significant, as slaves were used as a source of

labor for agricultural production and other economic activities. The practice of slave raiding contributed
 to the development of a highly stratified social structure in Sulu, with the ruling elite controlling the vast

majority of the region's wealth and power.

Moreover, the practice of slave raiding also had negative impacts on the region's socio-cultural

dynamics. The constant threat of raids and enslavement led to a climate of fear and distrust between

different communities in the region, and contributed to the development of a martial culture in Sulu that

prioritized strength and dominance over cooperation and collaboration.

III. Discuss the main thesis of James Warren regarding the culture of slavery as practiced by the
Moros in his book.

The main thesis of James Warren talks about the fascinating geographical, cultural and historical

border zone of Sulu and Celebes Seas in 1768-1898, and its complex trade interactions with China and

the West. His work analyzes the dynamics of the last autonomous Malayo-Muslim maritime state over a

long historical period and describes its stunning response to the world capitalist economy and the rapid

changes of colonialism and modernity in the area. It also shows how the changing world of global cultural

flows and economic interactions caused by cross-cultural trade and European dominance affected men

and women who were forest dwellers, highlanders, and slave people who worked in everyday jobs as

fishers, raiders, divers and traders where it is often neglected by some historians. Warren's main thesis is

that slavery in Sulu was a complex and multifaceted phenomenon, encompassing a range of different

forms and practices. He suggests that while some forms of slavery were highly exploitative and

oppressive, others were more nuanced and allowed for greater agency and mobility for slaves.

The author argues that the practice of slavery in Sulu was shaped by a range of external factors,

including the influence of neighboring regions such as Borneo and Mindanao, as well as the arrival of

European colonial powers. He suggests that these external factors contributed to the evolution of slavery

in Sulu, leading to the development of more exploitative and oppressive forms of slavery in some cases.
 Moreover, as reflected in his work on the narratives of slave-raiders and slavery victims in the

Sulu Zone, challenges the traditional historical interpretation of Moro's motive in slave raiding as purely

retaliatory. His work is pioneering because it brings forth new perspectives and insights into the complex

motivations behind slave raiding in the region.

Traditionally, the prevailing interpretation suggested that Moro slave raiding was driven

primarily by a desire for revenge against perceived injustices and exploitations committed by outsiders,

such as Spanish colonizers. However, Warren's research and analysis of narratives from both slave raiders

and victims shed new light on the diverse factors and motives at play.

Warren's work emphasizes that slave raiding in the Sulu Zone was not solely driven by

retaliation, but rather a complex interplay of economic, social, and political dynamics. He highlights that

while revenge may have been a motivating factor for some slave raiders, it was not the sole explanation.

Instead, he argues that slave raiding was also fueled by economic incentives, including the demand for

labor and the acquisition of wealth.

By giving voice to the narratives of both slave raiders and victims, Warren's work challenges the

simplistic view of Moro slave raiding and provides a more nuanced understanding of the multifaceted

motivations behind these actions. His research helps to broaden our understanding of the historical

context and complexities of slave raiding in the Sulu Zone, moving beyond a single explanatory factor

and exploring the diverse socio-economic factors that contributed to this practice.

In summary, James Warren's main thesis challenges the traditional interpretation of Moro slave

raiding as purely retaliatory. By examining narratives from both raiders and victims, he uncovers the

diverse motivations behind these actions, including economic incentives, and provides a more nuanced

understanding of the socio-cultural dynamics of slave raiding in the Sulu Zone

 From my empirical analysis, the some factors that contributed to socio-cultural changes in the

Sulu Zone may categorized into five, these are the following:

First, the arrival of Islam. The introduction of Islam to the Sulu Zone had a profound impact on

the region's cultural and religious identity. Islam spread to the region through Arab and Persian traders in

the 14th century, and was later consolidated by Sufi missionaries in the 15th century. Islam became the

dominant religion in the region and continues to shape the cultural and religious identity of Sulu today.

Second, its external influences, since Sulu zone was located at the crossroads of several major

trade routes, and was subject to the influence of neighboring regions such as Borneo, and China. This

exposure to external influences contributed to the evolution of Sulu culture, leading to the adoption of

new technologies, ideas, and cultural practices.

Third, the introduction of new economic practices, such as the cultivation of cash crops and the

rise of commercial trade, contributed to significant changes in Sulu society. These changes led to the rise

of a new class of wealthy merchants and landowners, and led to the decline of traditional industries such

as fishing and boat-building.

Fourth, the political developments, since Sulu Sultanate was a highly centralized political system,

with power concentrated in the hands of the ruling elite. Changes in the political landscape, such as the

arrival of European colonial powers, contributed to the decline of the Sultanate's power and influence, and

led to significant changes in the region's political and social structure.

 Lastly, Technological advances: The introduction of new technologies, such as guns and other

firearms, contributed to changes in Sulu's traditional martial culture, and altered the balance of power in

the region. Similarly, the introduction of new communication technologies, such as the telegraph,

contributed to the development of new forms of social and political organization.

On a final note, understanding the essence of culture, as is known, is possible only through the

prism of human activity of the peoples inhabiting the area. Any person masters the spiritual culture that

was created before him, thus he masters the social experience of his ancestors. At the same time, he also

contributes to the cultural layer of the society where thereby enriching it.